OT-POET.filter - rwp 9:15:
rwp@
2Corinthians:13:1 @{The third time I am coming} (\triton erchomai\). Either the third that he had planned to come or that he had been twice. The warning is made by quoting strkjv@Deuteronomy:19:15|.
rwp@2Peter:1:13 @{I think it right} (\dikaion hgoumai\). Peter considers this to be his solemn duty, "right" (\dikaion\). Cf. strkjv@Phillipians:3:1; strkjv@Ephesians:6:1|. {Songs:long as} (\eph' hoson\). For this phrase see strkjv@Matthew:9:15; strkjv@Romans:11:13|. {Tabernacle} (\sknmati\). Old word, in literal sense in strkjv@Deuteronomy:33:18| for the usual \skn\ (Peter's word at the Transfiguration, strkjv@Mark:9:5|), earliest use (in N.T. only here, verse 14; strkjv@Acts:7:46| of the tabernacle of the covenant) in this metaphorical sense of life as a pilgrimage (1Peter:1:1; strkjv@2:11|), though Paul has \sknos\, so in strkjv@2Corinthians:5:1,4|. Peter feels the nearness of death and the urgency upon him. {To stir you up} (\diegeirein humas\). Present active infinitive of \diegeir\, late (Arist., Hippocr., Herodian, papyri), perfective (\dia\ = thoroughly) compound, to wake out of sleep (Mark:4:39|), "to keep on rousing you up." {By putting you in remembrance} (\en hupomnsei\). Old word, from \hupomimnsk\ (verse 12|), in N.T. only here, strkjv@3:1; strkjv@2Timothy:1:5|. "By way of reminding you."
rwp@Acts:21:36 @{Followed after} (\kolouthei\). Imperfect active of \akoluthe\, was following. Cheated of their purpose to lynch Paul, they were determined to have his blood. {Crying out} (\krazontes\). Construction according to sense, plural masculine participle agreeing with neuter singular substantive \plthos\ (Robertson, _Grammar_, p. 401). {Away with him} (\Aire auton\). The very words used by the mob to Pilate when they chose Barabbas in preference to Jesus (Luke:23:18|, \Aire touton\). He will hear it again from this same crowd (Acts:22:22|). It is the present imperative (\aire\) as in strkjv@Luke:23:18|, but some may have used the urgent aorist active imperative as also in the case of Jesus strkjv@John:19:15|, \ron, ron\ with \staurson\ added). Luke does not say that this mob demanded crucifixion for Paul. He was learning what it was to share the sufferings of Christ as the sullen roar of the mob's yells rolled on and on in his ears.
rwp@Acts:22:21 @{I will send thee forth far hence unto the Gentiles} (\Eg eis ethn makran exapostel se\). Future active of the double (\ex\, out, \apo\, off or away) compound of \exapostell\, common word in the _Koin_ (cf. strkjv@Luke:24:49|). This is a repetition by Jesus of the call given in Damascus through Ananias (9:15|). Paul had up till now avoided the word Gentiles, but at last it had to come, "the fatal word" (Farrar).
rwp@Acts:26:1 @{Thou art permitted} (\epitrepetai soi\). Literally, It is permitted thee. As if Agrippa were master of ceremonies instead of Festus. Agrippa as a king and guest presides at the grand display while Festus has simply introduced Paul. {For thyself} (\huper seautou\). Some MSS. have \peri\ (concerning). Paul is allowed to speak in his own behalf. No charges are made against him. In fact, Festus has admitted that he has no real proof of any charges. {Stretched forth his hand} (\ekteinas tn cheira\). Dramatic oratorical gesture (not for silence as in strkjv@12:17; strkjv@13:16|) with the chain still upon it (verse 29|) linking him to the guard. First aorist active participle of \ektein\, to stretch out. {Made his defence} (\apelogeito\). Inchoative imperfect of \apologeomai\ (middle), "began to make his defence." This is the fullest of all Paul's defences. He has no word of censure of his enemies or of resentment, but seizes the opportunity to preach Christ to such a distinguished company which he does with "singular dignity" (Furneaux). He is now bearing the name of Christ "before kings" (Acts:9:15|). In general Paul follows the line of argument of the speech on the stairs (chapter strkjv@Acts:22|).
rwp@Acts:26:13 @{At midday} (\hmeras mess\). Genitive of time and idiomatic use of \mesos\, in the middle of the day, more vivid than \mesmbrian\ (22:6|). {Above the brightness of the sun} (\huper tn lamprotta tou hliou\). Here alone not in strkjv@Acts:9; 22|, though implied in strkjv@9:3; strkjv@22:6|, "indicating the supernatural character of the light" (Knowling). Luke makes no effort to harmonize the exact phrases here with those in the other accounts and Paul here (verse 16|) blends together what Jesus said to him directly and the message of Jesus through Ananias (9:15|). The word \lamprots\, old word, is here alone in the N.T. {Shining round about me} (\perilampsan me\). First aorist active participle of \perilamp\, common _Koin_ verb, in N.T. only here and strkjv@Luke:2:9|.
rwp@Acts:26:17 @{Delivering thee} (\exairoumenos se\). Present middle participle of \exaire\, old verb and usually so rendered, but the old Greek also uses it for "choose" as also in LXX (Isaiah:48:10|). The papyri give examples of both meanings and either makes good sense here. God was continually rescuing Paul "out of the hands of Jews and Gentiles and Paul was a chosen vessel" (9:15|). Modern scholars are also divided.
rwp@James:2:9 @{But if ye have respect of persons} (\ei de prospolmpteite\). Condition of first class by contrast with that in verse 8|. For this verb (present active indicative), formed from \prospon lamban\, here alone in the N.T., see in strkjv@2:1|. A direct reference to the partiality there pictured. {Ye commit sin} (\hamartian ergazesthe\). "Ye work a sin." A serious charge, apparently, for what was regarded as a trifling fault. See strkjv@Matthew:7:23|, \hoi ergazomenoi tn anomian\ (ye that work iniquity), an apparent reminiscence of the words of Jesus there (from strkjv@Psalms:6:8|). {Being convicted} (\elegchomenoi\). Present passive participle of \elegch\, to convict by proof of guilt (John:3:20; strkjv@8:9,46; strkjv@1Corinthians:14:24|). {As transgressors} (\hs parabatai\). For this word from \parabain\, to step across, to transgress, see strkjv@Galatians:2:18; strkjv@Romans:2:25,27|. See this very sin of partiality condemned in strkjv@Leviticus:19:15; strkjv@Deuteronomy:1:17; strkjv@16:19|. To the law and to the testimony.
rwp@John:5:31 @{If I bear witness of myself} (\Ean eg martur peri emautou\). Condition of third class, undetermined with prospect of determination (\ean\ and present active subjunctive of \marture\). The emphasis is on \eg\ (I alone with no other witness). {Is not true} (\ouk estin alths\). In law the testimony of a witness is not received in his own case (Jewish, Greek, Roman law). See strkjv@Deuteronomy:19:15| and the allusion to it by Jesus in strkjv@Matthew:18:16|. See also strkjv@2Corinthians:13:1; strkjv@1Timothy:5:19|. And yet in strkjv@8:12-19| Jesus claims that his witness concerning himself is true because the Father gives confirmation of his message. The Father and the Son are the two witnesses (8:17|). It is a paradox and yet true. But here Jesus yields to the rabbinical demand for proof outside of himself. He has the witness of another (the Father, strkjv@5:32,37|), the witness of the Baptist (5:33|), the witness of the works of Jesus (5:36|), the witness of the Scriptures (5:39|), the witness of Moses in particular (5:45|).
rwp@John:12:13 @{Took} (\elabon\). Second aorist active indicative of \lamban\. {The branches of the palm-trees} (\ta baia tn phoinikn\). \Phoinix\ is an old word for palm-tree (Revelation:7:9| for the branches) and in strkjv@Acts:27:12| the name of a city. \Baion\ is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and I Macc. strkjv@13:51. Here we have "the palm branches of the palm-trees." The use in 1 Macc. strkjv@13:51 (cf. II Macc. strkjv@10:7) is in the account of Simon's triumphal entry into Jerusalem. Bernard notes that to carry palms was a mark of triumphant homage to a victor or a king (Revelation:7:9|). Palm-trees grew on the Mount of Olives (Mark:11:8|) on the road from Bethany to Jerusalem. The crowds (one in front and one behind, strkjv@Mark:11:9; strkjv@Matthew:21:9; strkjv@John:2:18|) cut the branches as they came (Matthew:21:8|). {To meet him} (\eis hupantsin auti\). Literally, {for a meeting} (\hupantsis\, late word from the verb \hupanta\, strkjv@Matthew:8:28; strkjv@John:11:20,30; strkjv@12:18|, in the papyri, but only here in the N.T.) with him" (\auti\, associative instrumental case after \hupantsin\ as after the verb in verse 18|). It was a scene of growing excitement. {And cried out} (\kai ekraugazon\). Imperfect active of \kraugaz\, old and rare verb (from \kraug\) as in strkjv@Matthew:12:19; strkjv@John:19:15|. {Hosannah} (\Hsannah\). Transliteration of the Hebrew word meaning "Save now." The LXX renders it by \Sson d\ (Save now). {Blessed is he that cometh in the name of the Lord} (\eulogmenos ho erchomenos en onomati kuriou\). Perfect passive participle of \euloge\. Quotation from strkjv@Psalms:118:25f.|, written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezra:3:1f.|). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, "even the king of Israel" (\kai ho basileus tou Isral\) as Nathanael called him (1:49|). Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Luke:19:38-40|), a thing that he prevented a year before in Galilee (John:6:14f.|). It is probable that "in the name of the Lord" should be taken with "blessed" as in strkjv@Deuteronomy:21:5; strkjv@2Samuel:6:18; strkjv@1Kings:22:16; strkjv@2Kings:2:24|. The Messiah was recognized by Martha as the Coming One (John:11:27|) and is so described by the Baptist (Matthew:11:3|). Mark (Mark:11:10|) adds "the kingdom that cometh" while Luke (19:38|) has "the king that cometh." "It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (18:33|)" (Bernard).
rwp@Jude:1:16 @{Murmurers} (\goggustai\). Late onomatopoetic word for agent, from \gogguz\ (Matthew:20:11; strkjv@1Corinthians:10:10|) in the LXX (Exodus:16:8; strkjv@Numbers:11:1,14-29|). {Complainers} (\mempsimoiroi\). Rare word (Isocrates, Aristotle, Plutarch) from \memphomai\ to complain and \moira\ lot or fate. Here alone in N.T. {Lusts} (\epithumias\). As in strkjv@2Peter:3:3|. {Swelling} (\huperogka\). Songs:in strkjv@2Peter:2:18| (big words). {Showing respect of persons} (\thaumazontes prospa\). Present active participle of \thaumaz\ to admire, to wonder at. Nowhere else in N.T. with \prospa\, but a Hebraism (in strkjv@Leviticus:19:15; strkjv@Job:13:10|) like \lambanein prospon\ (Luke:20:21|) and \blepein prospon\ (Matthew:22:16|) and \prosoplempte\ (James:2:9|). Cf. strkjv@James:2:1|. {For the sake of advantage} (\pheleias charin\). To themselves. See also verse 11|. The covetousness of these Gnostic leaders is plainly shown in strkjv@2Peter:2:3,14|. For \charin\ as preposition with genitive see strkjv@Ephesians:3:1,14|.
rwp@Luke:19:15 @{When he was come back again} (\en ti epanelthein auton\). "On the coming back again as to him." Luke's favourite idiom of the articular infinitive after \en\ and with the accusative of general reference. {Had given} (\dedkei\). Past perfect active indicative without augment of \didmi\. {That he might know} (\hina gnoi\). Second aorist active subjunctive of \ginosk\. The optative would be \gnoi\.
rwp@Mark:9:15 @{Were greatly amazed} (\exethambthsan\). First aorist passive ingressive aorist with perfective compound \ex-\. The sudden and opportune appearance of Jesus in the midst of the dispute when no one was looking for him turned all eyes to him. He would not fail, however the disciples might do so. The people were awed for the moment and then running began to welcome him (\protrechontes spazonto\). Present participle and imperfect middle indicative.
rwp@Matthew:22:10 @{The wedding} (\ho gamos\). But Westcott and Hort rightly read here \ho numphn\, marriage dining hall. The same word in strkjv@9:15| means the bridechamber.
rwp@Revelation:6:4 @{A red horse} (\hippos purros\). Old adjective from \pur\ (fire), flame-coloured, blood-red (2Kings:3:22|), in N.T. only here and strkjv@12:3|, like strkjv@Zechariah:1:8; strkjv@6:2| (roan horse). {To take peace from the earth} (\labein tn eirnn ek ts gs\). Second aorist active infinitive of \lamban\, and here the nominative case, the subject of \edoth\ (see verse 2|), "to take peace out of the earth." Alas, how many red horses have been ridden through the ages. {And that they should slay one another} (\kai hina alllous sphaxousin\). Epexegetical explanatory purpose clause with \hina\ and the future active of \sphaz\ (5:6|) instead of the more usual subjunctive (verse 2|). Cf. Robertson, _Grammar_, p. 998f. This is what war does to perfection, makes cannon fodder (cf. strkjv@John:14:27|) of men. {A great sword} (\machaira megal\). \Machaira\ may be a knife carried in a sheath at the girdle (John:18:10|) or a long sword in battle as here. \Romphaia\, also a large sword, is the only other word for sword in the N.T. (Revelation:1:16; strkjv@2:12,16; strkjv@6:8; strkjv@19:15,21|).
rwp@Revelation:9:14 @{One saying to the sixth angel} (\legonta ti hekti\). Accusative masculine singular active participle of \leg\, personifying \phnn\ and agreeing with it in case, though not in gender. This voice speaks to the sixth angel (dative case). {Which had the trumpet} (\ho echn tn salpigga\). Nominative case in apposition with \aggeli\ (dative), the same anomalous phenomenon in strkjv@2:20; strkjv@3:12; strkjv@14:12|. Swete treats it as a parenthesis, like strkjv@4:1; strkjv@11:15|. {Loose} (\luson\). First aorist (ingressive) active imperative of \lu\, "let loose." Another group of four angels (7:1|) like strkjv@Acts:12:4|, described here "which are bound" (\tous dedemenous\). Perfect passive articular participle of \de\, evidently the leaders of the demonic horsemen (9:15ff.|) as the four angels let loose the demonic locusts (7:1ff.|), both quaternions agents of God's wrath. {At the great river Euphrates} (\epi ti potami ti megali Euphrati\). A regular epithet of the Euphrates (16:12; strkjv@Genesis:15:18; strkjv@Deuteronomy:1:7|). It rises in Armenia and joins the Tigris in lower Babylonia, a total length of nearly 1800 miles, the eastern boundary of the Roman Empire next to Parthia.
rwp@Revelation:9:15 @{Were loosed} (\eluthsan\). First aorist (ingressive) passive indicative of \lu\, "were let loose." {Which had been prepared} (\hoi htoimasmenoi\). Perfect passive articular participle of \hetoimaz\, to make ready (\hetoimos\), in a state of readiness prepared by God (12:6; strkjv@16:12; strkjv@Matthew:25:34|). {For the hour and day and month and year} (\eis tn hran kai hmeran kai mna kai eniauton\). For this use of \eis\ with \htoimasmenon\ see strkjv@2Timothy:2:21|. All preparation over, the angels are waiting for the signal to begin. {That they should kill} (\hina apokteinsin\). The same idiom in verse 5| about the fifth trumpet, which brought torture. This one brings death.
rwp@Revelation:16:13 @{Coming out of} (\ek\ alone, no participle \erchomena\). {Of the dragon} (\tou drakontos\). That is Satan (12:3,9|). {Of the beast} (\tou thriou\). The first beast (13:1,12|) and then just the beast (13:14ff.; strkjv@14:9,11; strkjv@15:2; strkjv@16:2,10|), the brute force of the World-power represented by the Roman Empire" (Swete). {Of the false prophet} (\tou pseudoprophtou\). Cf. strkjv@Matthew:7:15; strkjv@Acts:13:6; strkjv@1John:2:22; strkjv@4:3; strkjv@2John:1:7|. Identified with the second beast (13:11-14|) in strkjv@19:20; strkjv@20:10|. Songs:the sixth bowl introduces the dragon and his two subalterns of chapters strkjv@Revelation:12; 13| (the two beasts). {Three unclean spirits} (\pneumata tria akatharta\). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in strkjv@1:16| (9:17f.; strkjv@11:5; strkjv@12:15; strkjv@19:15,21|) as a chief seat of influence. In strkjv@2Thessalonians:2:8| we have "the breath of his mouth" (the other sense of \pneuma\). For \akatharton\ (unclean) with \pneuma\ see strkjv@Mark:1:23f.; strkjv@3:11; strkjv@5:2ff.; strkjv@Acts:5:16; strkjv@8:7|. Christ expelled unclean spirits, but His enemies send them forth" (Swete). See strkjv@Zechariah:13:2| "the false prophets and the unclean spirits." {As it were frogs} (\hs batrachoi\). Cf. strkjv@Exodus:8:5; strkjv@Leviticus:11:10ff|. Old word, here alone in N.T. Like loathsome frogs in form.
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